c) Is the adoptive sonship of the children of God constituted entirely by sanctifying grace, or does it require for its full development the personal indwelling in the soul of the Holy Ghost?(1106) This subtle question formed the subject of an interesting controversy between Joseph Scheeben and Theodore Granderath, S. J. Father Granderath claimed on the authority of the Tridentine Council that divine sonship is an inseparable function of sanctifying grace, and through that grace alone, without the _inhabitatio Spiritus Sancti_, constitutes the _unica causa formalis_ of justification. Against this theory Dr. Scheeben maintained with great acumen and, we think, successfully, that sanctifying grace of itself alone, without the aid of any other factor, not only completely justifies the sinner but raises him to the rank of an adopted son of God, though there is nothing to prevent us from holding that the indwelling of the Holy Ghost forms the climax of the process, and develops and perfects the already existing _filiatio adoptiva_.(1107) Petavius had contended(1108) that the just men of the Old Testament, though in the state of sanctifying grace, were not adopted children of God, because the _filiatio adoptiva_ is an exclusive privilege of those living under the Christian Dispensation. This theory became untenable when the Tridentine Council defined sanctity and adoptive sonship as inseparable formal effects of sanctifying grace. There can no longer be any doubt, therefore, that the patriarchs, together with sanctifying grace also enjoyed the privilege of adoptive sonship, though, as Suarez observes,(1109) adoptive sonship under the Old Covenant depended both as to origin and value upon the adoptive sonship of the New Testament, and therefore was inferior to it in both respects.(1110) READINGS:—Scheeben, _Lehrbuch der Dogmatik_, Vol. II, § 168 sqq., Freiburg 1878.—J. Kirschkamp, _Gnade und Glorie in ihrem inneren Zusammenhang_, Würzburg 1878.—P. Hagg, _Die Reichtümer der göttlichen Gnade und die Schwere ihres Verlustes_, Ratisbon 1889.—Card. Katschthaler, _De Gratia Sanctificante_, 3rd ed., Salzburg 1886.—P. Einig, _De Gratia Divina_, Part II, Treves 1896.—Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, pp. 575 sqq., Mainz 1897.—Scheeben, _Die Herrlichkeiten der göttlichen Gnade_, 8th ed., by A. M. Weiss, O. P., Freiburg 1908 (English translation, _The Glories of Divine Grace_, 3rd ed., New York _s. a._).—Th. Bourges, O. P., _L’Ordre Surnaturel et le Devoir Chrétien_, Paris 1901.—*B. Terrien, _La Grâce et la Gloire ou la Filiation Adoptive des Enfants de Dieu Etudiée dans sa Réalité, ses Principes, son Perfectionnement et son Couronnement Final_, 2 vols., Paris 1897.—*P. Villada, _De Effectibus Formalibus Gratiae Habitualis_, Valladolid 1899.—L. Hubert, _De Gratia Sanctificante_, Paris 1902. Article 3. The Supernatural Concomitants Of Sanctifying Grace